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Journal articles on the topic 'Aboriginal religion'

Author: Grafiati

Published: 4 June 2021

Last updated: 21 February 2023

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1

Fletcher, Frank. "Towards a Dialogue with Traditional Aboriginal Religion." Pacifica: Australasian Theological Studies 9, no. 2 (June 1996): 164–74. http://dx.doi.org/10.1177/1030570x9600900204.

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To prepare ourselves as westerners for a dialogue with the traditional Aboriginal religion will demand an ability to “pass over” to what is clearly quite a different mentality. There are two obstacles to this “passing over”. First, where westerners have predominantly developed the intentionality mediation of meaning, Aborigines developed the symbolic or aesthetic mediation of meaning. Secondly, the profoundly metaphorical or aesthetic cast of Aboriginal mentality and their religious experience of cosmic manifestations is at odds with western outlook. The Aboriginal religion should be accepted

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2

Turner, David H. "Australian Aboriginal religion as "world religion"." Studies in Religion/Sciences Religieuses 20, no. 2 (June 1991): 165–80. http://dx.doi.org/10.1177/000842989102000204.

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3

Keen, Ian. "Stanner On Aboriginal Religion." Canberra Anthropology 9, no. 2 (January 1986): 26–50. http://dx.doi.org/10.1080/03149098609508534.

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4

Turner, David H. "Aboriginal Religion as World Religion: an Assessment." Studies in World Christianity 2, no. 1 (April 1996): 77–96. http://dx.doi.org/10.3366/swc.1996.2.1.77.

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5

Turner, David H. "Aboriginal Religion as World Religion: an Assessment." Studies in World Christianity 2, Part_1 (January 1996): 77–96. http://dx.doi.org/10.3366/swc.1996.2.part_1.77.

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6

Berndt, Ronald M. "Aboriginal Religion in Arnhem Land.1." Mankind 4, no. 6 (February 10, 2009): 230–41. http://dx.doi.org/10.1111/j.1835-9310.1951.tb00241.x.

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7

Downey, Allan. "Engendering Nationality: Haudenosaunee Tradition, Sport, and the Lines of Gender1." Journal of the Canadian Historical Association 23, no. 1 (May 22, 2013): 319–54. http://dx.doi.org/10.7202/1015736ar.

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The Native game of lacrosse has undergone a considerable amount of change since it was appropriated from Aboriginal peoples beginning in the 1840s. Through this reformulation, non-Native Canadians attempted to establish a national identity through the sport and barred Aboriginal athletes from championship competitions. And yet, lacrosse remained a significant element of Aboriginal culture, spirituality, and the Native originators continued to play the game beyond the non-Native championship classifications. Despite their absence from championship play the Aboriginal roots of lacrosse were zeal

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8

Charlesworth, Max. "Australian aboriginal religion in a comparative context." Sophia 26, no. 1 (March 1987): 50–57. http://dx.doi.org/10.1007/bf02781156.

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9

Hiscock, Peter. "Mysticism and reality in Aboriginal myth: evolution and dynamism in Australian Aboriginal religion." Religion, Brain & Behavior 10, no. 3 (December 27, 2019): 321–44. http://dx.doi.org/10.1080/2153599x.2019.1678515.

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10

Starkloff, Carl F. "Theology and Aboriginal Religion: Continuing “The Wider Ecumenism”." Theological Studies 68, no. 2 (May 2007): 287–319. http://dx.doi.org/10.1177/004056390706800204.

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11

Bonta, Steven. "The lens of firstness: Shamanic/Aboriginal culture as cosmos-sign." Semiotica 2018, no. 221 (March 26, 2018): 143–73. http://dx.doi.org/10.1515/sem-2016-0139.

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AbstractHaving identified previously (Bonta 2015) the Peircean Category Firstness as the semiotic basis (or cultural Prime Symbol) for Australian Aboriginal culture, this paper examines the “lens” of Firstness as it is manifest in a variety of aboriginal (or “Shamanic”) cultures worldwide. By studying the semiotic contours of religion, language, social organization, and art, we find systemic prioritization of Firstness in its various manifestations, across a wide range of aboriginal cultures from Australia to the Indian Subcontinent to aboriginal Siberia and the New World. Shamanic culture, de

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12

Bazyk, Dmytro V. "Prolegomena to the Problem of Determination and Classification of Original Religious Beliefs." Ukrainian Religious Studies, no. 43 (June 19, 2007): 18–26. http://dx.doi.org/10.32420/2007.43.1864.

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At the present stage of scientific research, one of the undefined problems in religious studies is, first of all, the problem of the expediency and relevance of the use of the term "primitive religions" or "primitive religious beliefs" in relation to both representatives of Aboriginal peoples of the present and the analysis of the development of religions in the history of forms of religion. discovered in general. The problem of determining the original religion and its forms of expression is somewhat compounded by the fact that the use of special terminology in theoretical developments depend

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13

Perdih, Anton. "Staroverstvo - the Old Religion - the Slovene Pre-Christian Religion." Review of European Studies 13, no. 2 (May 18, 2021): 114. http://dx.doi.org/10.5539/res.v13n2p114.

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The data about staroverstvo, i.e. about the pre-Christian religion in three regions in Slovenia are reviewed. The most archaic of them is the Poso&scaron;ko staroverstvo - the Old Religion around the upper Soča River valley. For it is characteristic the single, female god, the Great Mother, a number of spirits, importance of triangular features, rocks, caves, stone and wood, way of life in peace, reincarnation of souls. The Kra&scaron;ko staroverstvo - the Old Religion in the Karst region is intermediate between it and the East Slavic pre-Christian religion. The influence of the arriva

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14

Lilienthal, Gary, and Nehaluddin Ahmad. "AUSTRALIAN ABORIGINAL HUMAN RIGHTS AND APPREHENDED BIAS: SKIRTING MAGNA CARTA PROTECTIONS?" Denning Law Journal 27 (November 16, 2015): 146–77. http://dx.doi.org/10.5750/dlj.v27i0.1104.

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The significance of this paper is in discussion of the wholesale obliteration of religious and other rights among Australian Aboriginal people, constituting a subspecies of continuing genocide. The Constitution of the Commonwealth of Australia states its directive on religion as follows.‘The Commonwealth shall not make any law for establishing any religion, or for imposing any religious observance, or for prohibiting the free exercise of any religion, and no religious test shall be required as a qualification for any office or public trust under the Commonwealth.’This constitutional section pr

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15

Trompf, Garry W. "Durkheim on Original and Aboriginal Religion: Issues of Method." Relegere: Studies in Religion and Reception 1, no. 2 (2011): 263–82. http://dx.doi.org/10.11157/rsrr1-2-472.

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16

Reid, Jennifer. "Indian Residential Schools." Studies in Religion/Sciences Religieuses 44, no. 4 (October 8, 2015): 441–56. http://dx.doi.org/10.1177/0008429815605774.

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In 2008 Canada’s Prime Minister apologized to survivors of Canada’s Indian Residential Schools, which had operated for almost a century, and were intended to assimilate Aboriginal children into the dominant society. Some survivors appreciated the gesture. Others were critical, especially of the Prime Minister’s description of the schools as a “mistake” rather than a crime, which they convincingly argue they were, with respect to the crime of genocide. I will suggest in this essay that this was not the only omission—that the school system also profoundly violated religious freedom. By exploring

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17

Brown, Jason, Nisha Mehta, Donna Skrodzki, Julie Gerritts, and Viktoria Ivanova. "Spiritual Needs of First Nations, Métis and Inuit Foster Parents." First Peoples Child & Family Review 7, no. 2 (April 30, 2020): 73–84. http://dx.doi.org/10.7202/1068842ar.

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Aboriginal children are overrepresented in foster care and more Aboriginal foster parents are needed. A randomized group of licensed First Nations, Métis and Inuit foster parents in a Canadian jurisdiction were asked about their spiritual needs to foster. In response to the question “what do you need spiritually to foster?” there were 55 unique responses that were grouped by participants into five concepts including: religion, practice, integration, sharing and contentment. These results were compared and contrasted with the existing fostering literature.

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18

Beaman, L. G. "Aboriginal Spirituality and the Legal Construction of Freedom of Religion." Journal of Church and State 44, no. 1 (January 1, 2002): 135–49. http://dx.doi.org/10.1093/jcs/44.1.135.

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19

Widlok, Thomas. "Practice, politics and ideology of the ‘travelling business’ in Aboriginal religion." Oceania 63, no. 2 (December 1992): 114–36. http://dx.doi.org/10.1002/j.1834-4461.1992.tb02408.x.

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20

Grimshaw, Patricia. "“That we may obtain our religious liberty…”: Aboriginal Women, Faith and Rights in Early Twentieth Century Victoria, Australia*." Journal of the Canadian Historical Association 19, no. 2 (July 23, 2009): 24–42. http://dx.doi.org/10.7202/037747ar.

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Abstract The paper, focused on a few years at the end of the First World War, explores the request of a group of Aborigines in the Australian state of Victoria for freedom of religion. Given that the colony and now state of Victoria had been a stronghold of liberalism, the need for Indigenous Victorians to petition for the removal of outside restrictions on their religious beliefs or practices might seem surprising indeed. But with a Pentecostal revival in train on the mission stations to which many Aborigines were confined, members of the government agency, the Board for the Protection of the

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21

Raeburn, Toby, Kayla Sale, Paul Saunders, and Aunty Kerrie Doyle. "Aboriginal Australian mental health during the first 100 years of colonization, 1788–1888: a historical review of nineteenth-century documents." History of Psychiatry 33, no. 1 (December 13, 2021): 3–20. http://dx.doi.org/10.1177/0957154x211053208.

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Past histories charting interactions between British healthcare and Aboriginal Australians have tended to be dominated by broad histological themes such as invasion and colonization. While such descriptions have been vital to modernization and truth telling in Australian historical discourse, this paper investigates the nineteenth century through the modern cultural lens of mental health. We reviewed primary documents, including colonial diaries, church sermons, newspaper articles, medical and burial records, letters, government documents, conference speeches and anthropological journals. Find

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22

Waldram, James B. "Aboriginal Spirituality in Corrections: A Canadian Case Study in Religion and Therapy." American Indian Quarterly 18, no. 2 (1994): 197. http://dx.doi.org/10.2307/1185246.

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23

Kumari, Pariksha. "Reconstructing Aboriginal History and Cultural Identity through Self Narrative: A Study of Ruby Langford’s Autobiography Don‘t Take Your Love to Town." SMART MOVES JOURNAL IJELLH 8, no. 12 (December 28, 2020): 128–40. http://dx.doi.org/10.24113/ijellh.v8i12.10866.

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The last decades of previous century has witnessed the burgeoning of life narratives lending voice to the oppressed, dispossessed, and the colonized marginalities of race, class or gender across the world. A large number of autobiographical and biographical narratives that have appeared on the literary scene have started articulating their ordeals and their struggle for survival. The Aboriginals in Australia have started candidly articulating their side of story, exposing the harassment and oppression of their people in Australia. These oppressed communities find themselves sandwiched and stra

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24

DASGUPTA, SANGEETA. "‘Heathen aboriginals’, ‘Christian tribes’, and ‘animistic races’: Missionary narratives on the Oraons of Chhotanagpur in colonial India." Modern Asian Studies 50, no. 2 (July 24, 2015): 437–78. http://dx.doi.org/10.1017/s0026749x15000025.

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AbstractThrough a description of the interactions of Christian missionaries in Chhotanagpur with the Oraons, this article illustrates the different ways in which the missionaries grappled with and restructured their notions of the ‘tribe’ and the ‘Oraon’ across the nineteenth and early twentieth centuries. The Oraon, I argue, was initially recognized in terms of his heathen practices, his so-called compact with the Devil, and his world of idolatry and demonology. But, by the end of the nineteenth century, he increasingly became, in missionary language, an animistic aboriginal tribe, a ‘primiti

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25

Neylan, Susan. "Longhouses, Schoolrooms, and Workers’ Cottages: Nineteenth-Century Protestant Missions to the Tsimshian and the Transformation of Class Through Religion." Journal of the Canadian Historical Association 11, no. 1 (February 9, 2006): 51–86. http://dx.doi.org/10.7202/031131ar.

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Abstract This paper explores the blurring of boundaries among class identities in nineteenth-century Protestant missions to the Tsimshian, Aboriginal people of the northwest British Columbia coast. Through an exploration of the nature of Christian chiefs, Tsimshian demand for literacy and schooling, and finally mission housing, this paper highlights ways in which the class implications of religious association had profoundly different meanings in Native and non-Native milieus. Scholars must take into account historical Aboriginal perspectives not only on conversion, but on their class position

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26

Feuchtwang, Stephan. "Religion in Modern Taiwan: Tradition and Innovation in a Changing Society. Edited by Philip Clart and Charles B. Jones. [Honolulu: University of Hawai‘i Press, 2003. x+333 pp. $49.00. ISBN 0-8248-2564-0.]." China Quarterly 179 (September 2004): 833–35. http://dx.doi.org/10.1017/s0305741004350605.

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Religion is profuse in Taiwan, and this is reflected in publications. In the last chapter of this collection, Randall Nadeau and Chang Hsun point out that Taiwanese academic publications on religion in Taiwan have increased hugely in the last two decades. Taiwanese anthropologists have probably been most prominent in this study. But this book contains only one chapter by an anthropologist writing as such. He is Huang Shiu-wey. Typical of an old anthropological habit, now that Chinese, according to Nadeau and Chang, are more studied than aboriginal inhabitants (yuanzhumin) by Taiwanese anthropo

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27

Magowan, Fiona, and Ian Keen. "Knowledge and Secrecy in an Aboriginal Religion: Yolngu of North-East Arnhem Land." Journal of the Royal Anthropological Institute 1, no. 3 (September 1995): 660. http://dx.doi.org/10.2307/3034615.

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28

Langton, Marcia. "The Hindmarsh Island Bridge affair: How aboriginal women's religion became an administerable affair." Australian Feminist Studies 11, no. 24 (October 1996): 211–17. http://dx.doi.org/10.1080/08164649.1996.9994819.

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29

Vaarzon-Morel, Petronella. "Knowledge and Secrecy in an Aboriginal Religion: Yolngu of North-east Arnhem Land." American Ethnologist 24, no. 1 (February 1997): 268–69. http://dx.doi.org/10.1525/ae.1997.24.1.268.

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30

O. Míguez, Néstor. "THE POLITICAL AMBIGUITY OF LATIN AMERICAN POPULAR RELIGION." RELIGION AND POLITICS IN LATIN AMERICA 9, no. 1 (June 1, 2015): 19–33. http://dx.doi.org/10.54561/prj0901019m.

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This article will present some historical cases, some ancient, some very recent, of how such ambiguity of the religious forces and popular religiosity has played in Latin America. Through this case we will analyze how and why in “the popular” the same cultural phenomena can play sometimes a very conservative role, and then, in others, turn into a menacing power to the traditional social order. On one hand, it is a way in which conservative hegemony has captured the potential and will of the masses and used it to domesticate its claims (opium of the people). But in other cases it has stimulated

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31

Ambasciano, Leonardo. "Mind the (Unbridgeable) Gaps." Method & Theory in the Study of Religion 28, no. 2 (May 11, 2016): 141–225. http://dx.doi.org/10.1163/15700682-12341372.

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In this paper, I explore two of the most pernicious kinds of scientific distortions and misconceptions pertinent to the study of religion (i.e., pseudoscientific trends focused on allegedly paranormal/supernatural phenomena and discontinuity between human and non-human cognition), arguing that: a) the adherence to the prestigious reputation of Eliadean academic frameworks may still cause grave distortions in the comprehension of relevant scientific fields; b) a reliance on cognition alone does not guaranteeipso factoa more epistemically warranted study of religion; c) an evolutionary and cogni

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32

Nicholls, Christine. "A Wild Roguery: Bruce Chatwin’s "The Songlines" Reconsidered." Text Matters, no. 9 (November 4, 2019): 22–49. http://dx.doi.org/10.18778/2083-2931.09.02.

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This article revisits, analyzes and critiques Bruce Chatwin’s 1987 bestseller, The Songlines, more than three decades after its publication. In Songlines, the book primarily responsible for his posthumous celebrity, Chatwin set out to explore the essence of Central and Western Desert Aboriginal Australians’ philosophical beliefs. For many readers globally, Songlines is regarded as a—if not the—definitive entry into the epistemological basis, religion, cosmology and lifeways of classical Western and Central Desert Aboriginal people. It is argued that Chatwin’s fuzzy, ill-defined use of the word

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33

Reynolds, Robyn. "Book Review: People from the Dawn: Religion, Homeland and Privacy in Australian Aboriginal Culture." Pacifica: Australasian Theological Studies 15, no. 2 (June 2002): 209–11. http://dx.doi.org/10.1177/1030570x0201500206.

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34

Kolig, Erich. "Legitimising Belief: Identity Politics, Utility, Strategies of Concealment, and Rationalisation in Australian Aboriginal Religion." Australian Journal of Anthropology 14, no. 2 (August 2003): 209–28. http://dx.doi.org/10.1111/j.1835-9310.2003.tb00231.x.

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35

Kovalchuk, Andriy, and Andriy Man’ko. "Paganism in Ukraine as a potential for the development of religious tourism." Visnyk of the Lviv University. Series Geography, no. 52 (June 27, 2018): 132–42. http://dx.doi.org/10.30970/vgg.2018.52.10179.

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An artificial term “pagan” is used to denote someone who believes in his/her authentic religion different from Abrahamic religions: Judaism, Christianity, and Islam. There are 400–500 millions of pagans in the world. They are divided into such groups: 1) aboriginal or autochthonous cults are widespread mostly among indigenous peoples of Asia, Africa, America, Australia and Oceania, and have not only deep historical roots, but also have kept the polytheistic religious worldview of their ethnos; 2) representatives of “vernacular” paganism, which combines some elements of ancient beliefs (magic,

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36

Hwang, Monica Mi Hee. "Understanding Differences in Political Trust among Canada’s Major Ethno-racial Groups." Canadian Journal of Sociology 42, no. 1 (March 31, 2017): 23–54. http://dx.doi.org/10.29173/cjs25734.

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This paper considers ethno-racial differences in political trust, which leading scholars see as one of the two key dimensions of social cohesion in Canada. I compare trust among eight ethno-racial groupings: British, French, “Canadians,” other Europeans, Aboriginal Peoples, visible minorities, mixed-origins respondents, and all others. Building from the concepts of “social distance” and “social boundaries,” I test three sets of factors for explaining ethno-racial differences in trust: (1) three ethno-cultural “markers” – religion, language, and immigration status; (2) two socioeconomic influen

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K, Manivasagam. "Murugan myth - Morality stands and lives long - Religion and religious norms." International Research Journal of Tamil 3, S-2 (April 30, 2021): 66–71. http://dx.doi.org/10.34256/irjt21s213.

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Ideological forms have been one of the cultural forms of human dialectics. When ideologies were designed to develop human psychology, all the functional forms of human movement were formed with the focus of the ideology. In that respect, the ideological invasion and its cult ivory have been carried out all over the world. In the broad era, vedic cultural creations and ideologies dominated the ideological forms of the landscape or the aboriginal peoples. They were also built up as the first and the highest. The arrival of aryans and the spread of Aryan culture led to the creation of many myths

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38

Sugiyono, Paulus Bagus. "SUMBANGSIH FREUD BAGI KEHIDUPAN SOSIAL-KEAGAMAAN: TELAAH ATAS KARYA TOTEM AND TABOO (1912-1913)." Jurnal Sosiologi Reflektif 16, no. 1 (October 29, 2021): 27. http://dx.doi.org/10.14421/jsr.v16i1.2162.

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One of Sigmund Freud's most famous works in the field of religion is Totem and Taboo (1912-1913). In this work, Freud uses psychoanalytic theory to dissect the genealogy of socio-religious phenomena in the form of totems and taboos from a philosophical-anthropological point of view, especially through his research on Aboriginal tribes in Australia. This article aims to examine Freud's contribution in the field of religion, and how it is contextualized in the socio-religious life of today's society. This study uses a qualitative approach by exploring various literatures that examine Freud's wor

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Titaley, Elsina, and Abubakar Muhammad Nur. "CONFLICT AND VIOLENCE WITHIN THE HIBUA LAMO COMMUNITY IN TOBELO NORTH HALMAHERA." Sosiohumaniora 24, no. 2 (July 4, 2022): 183. http://dx.doi.org/10.24198/sosiohumaniora.v24i2.38168.

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The Hibua Lamo Community (ethnic Tobelo) is a community group that lives and integrates integration in the North Halmahera region and is characterized by the treatment of customs. In social life, they always lived in harmony and peace, since 1606, under the foundation of cultural values. In 1999-2001, Hibua Lamo community was faced by conflict and violence between brotherhood caused of religions that triggered them to kill each other. The purpose of this research is to describe and analyze the background of conflict in Hibua Lamo community. This qualitative research includes ethnographic resea

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40

Yalden, Maxwell. "Collective claims on the human rights landscape: a Canadian view." International Journal on Minority and Group Rights 1, no. 1 (1993): 17–25. http://dx.doi.org/10.1163/157181193x00086.

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AbstractThis article offers some observations on the emergence of collectivist trends in the human rights movement in Canada and abroad. The author points out that one should be mindful of the distinction between group rights as a shield against normative violations or as a sword against individual or minority entitlement. The issue of collective rights has acquired a remarkable degree of legitimacy in Canada. Having recognized in 1867 the significance of group dynamics in the areas of education, language and religion for the French and English communities, the proposals for constitutional cha

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Bazyk, Dmytro V. "Peculiarities of Transformation of the Original Religious Beliefs of Australian Indigenous Societies in Modern Conditions." Ukrainian Religious Studies, no. 47 (June 3, 2008): 60–68. http://dx.doi.org/10.32420/2008.47.1947.

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Indigenous beliefs of Australia have attracted the attention of numerous generations of researchers of the XIX - XX centuries. The reasons for this interest were not limited by the exotic beliefs of the traditional beliefs of the distant region of the planet. Anthropologists, ethnographers, sociologists, historians and religious scholars, considering the preservation of one of the most archaic systems of economy and social organization among the tribes of Australia, respectively, considered the aboriginal beliefs as a spiritual result, reflecting the most archaic system of social relations, re

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Casiño, Tereso Catiil. "Winds of change in the church in Australia." Review & Expositor 115, no. 2 (May 2018): 214–29. http://dx.doi.org/10.1177/0034637318761358.

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The history of Christianity in Australia had a humble but rich beginning. Its early foundations were built on the sacrifices and hard work of individuals and groups who, although bound by their oath to expand and promote the Crown, showed concern for people who did not share their religious beliefs and norms. Australia provided the Church with an almost unparalleled opportunity to advance the gospel. By 1901, Christianity emerged as the religion of over 90% of the population. Church growth was sustained by a series of revival occurrences, which coincided with momentous social and political eve

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43

Walsh, David. "Moving Beyond Widdowson and Howard." International Journal of Critical Indigenous Studies 4, no. 1 (January 1, 2011): 2–11. http://dx.doi.org/10.5204/ijcis.v4i1.66.

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Traditional Indigenous knowledge is increasingly recognised and incorporated both in and beyond the university. In Canada's Northwest Territories, this recognition has been manifest as policy mandating that scientists incorporate the knowledge of elders and hunters into their environmental and climate change research. However, the recognition of traditional knowledge has not always been met with acceptance and understanding. This article analyses the book Disrobing the Aboriginal Industry by Francis Widdowson and Albert Howard (2008), which is highly critical of traditional knowledge. Widdowso

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44

Mustofa, Ahmad Zainal. "Konsep Kesakralan Masyarakat Emile Durkheim: Studi Kasus Suku Aborigin di Australia." Madani Jurnal Politik dan Sosial Kemasyarakatan 12, no. 03 (December 26, 2020): 265–80. http://dx.doi.org/10.52166/madani.v12i03.2175.

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This article explains the concept of community sacredness through the results of Emile Durkheim's research on Aboriginal tribes in Australia. The research method used is descriptive analytical. The results of this study are Emile Durkheim dividing people's trust into two groups, namely the sacred and the profane. These two things are very influential in people's daily lives. Besides these two things, religion also has a function to bind people's beliefs to obey the rules that apply in the environment. So it can be concluded that the sacredness of society occurs when they believe in the superna

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Riches, Tanya. "Can We Still Sing the Lyrics “Come Holy Spirit”?" PNEUMA 38, no. 3 (2016): 274–92. http://dx.doi.org/10.1163/15700747-03803004.

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Australian Pentecostals, both Indigenous and non-Indigenous, are speaking new tongues in their worship practices, forming new poetic languages of singing and conversation relevant for spatially dislocated twenty-first-century life. Using Nimi Wariboko’s three-city model offered in Charismatic City and the Public Resurgence of Religion, this article assesses Australian pentecostal worship practice in light of his “Charismatic City.” The article suggests that this emergent, poetic language of Spirit empowerment situates the worshipper in a rhizomatic network that flows with pentecostal energies,

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46

Monteath, Peter. "Globalising German Anthropology: Erhard Eylmann in Australia." Itinerario 37, no. 1 (April 2013): 29–42. http://dx.doi.org/10.1017/s0165115313000247.

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The German presence in nineteenth-century South Australia is associated primarily with the immigration of Prussian Lutherans escaping religious persecution in their homeland. Their settlement in the fledgling British colony aided its early, stuttering development; in the longer term it also fitted neatly South Australia's perception of itself as a “paradise of dissent.” These Germans took their religion seriously, none more so than the Lutheran missionaries who committed themselves to bringing the Gospel to the indigenous people of the Adelaide plains and, eventually, much further afield as we

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Rowe, David. "‘Great markers of culture’: The Australian sport field." Media International Australia 158, no. 1 (February 2016): 26–36. http://dx.doi.org/10.1177/1329878x15616515.

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In Creative Nation, sport is distinguished by its almost complete absence, except as a competitor for sponsorship with ‘cultural organisations’, and in brief mentions as content for SBS Radio and Aboriginal community radio stations. Sport is not mentioned at all in the 2011 National Cultural Policy Discussion Paper, but in the ensuing policy, Creative Australia, is treated, with art and religion, as one of the ‘great markers of culture’ in which, distinctively, elite professionalism, amateurism and fandom/appreciation happily co-exist. This article reflects on developments in the Australian sp

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배요한. "A Study of Susin yeongyak: On the View of the Encounter between Roman Catholicism and the Aboriginal Religion in Jeju Island." Korea Presbyterian Journal of Theology 46, no. 4 (December 2014): 449–75. http://dx.doi.org/10.15757/kpjt.2014.46.4.017.

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Fallon, Breann. "“I am Mother to my Plants”." Fieldwork in Religion 13, no. 2 (December 20, 2018): 169–82. http://dx.doi.org/10.1558/firn.36021.

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The tree stands as a sacred symbol in many faith traditions. Unsurprisingly, nature-based new religious movements are no exception. This article considers the manifestation of sacred trees in a number of religious traditions, including Australian Aboriginal and Torres Strait Islander spirituality, Abrahamic traditions, Ancient Egyptian religion, Buddhism, Hinduism, Norse mythology, the Shinto faith, and nature-based new religious movements. After this initial section, I present the findings of a fieldwork project undertaken in 2016. Using the survey as a tool, this project enquired into the us

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Kumar, Dr Pintu. "A Case Study of Blood and Śarāb Thirsty Aboriginal Village Gods from Greater Magadha: An Interpretation through Polythetic Approach of McClymond." YMER Digital 21, no. 01 (January 5, 2022): 77–97. http://dx.doi.org/10.37896/ymer21.01/07.

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Bronkhorst rightly argued that the Brāhmaṇical religion and rituals were not rooted deeply in the society of Greater Magadha and maintained its tradition of local Dravidian gods due to its situation beyond the eastern limit of purely Āryan Culture. Besides famous Brāhmaṇical Gods, each village of Greater Magadha has its own local non-Brāhmaṇical Dravidian gods, situated in small rude temples or shrines. These locally originated minor village gods are almost always appeased with blood or animal sacrifices followed by offering of śarāb i.e. alcoholic drink whenever a wish (mañnat) is fulfilled.

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